Orthodixie

When hatred for someone becomes enflamed in your heart, believe with all your heart that it is a matter working in the heart of the devil; come to hate its origin, and it will leave you.

— St. John of Kronstadt

Evil thoughts come from one thinking that he is living well, or praying diligently, while he is judging others.

— Venerable Makary of Optina

Love and mercy cannot exist without humility, and humility cannot exist without mercy and love.

— Venerable Amvrossy of Optina

Stolen from the monthly bulletin of the Russian Orthodox Cathedral of St John the Baptist, Washington, DC.

May 13th, 1981, I was a college sophomore and “running the board” at the local radio station, WATA, in Boone, North Carolina. In those days, back before PCs & Internet, the news came to the Media over the AP Wire (or Reuters, UPI, etc). This was a black box, about the size of your CPU, which noisily, clumsily, and continuously spat out paper (news, sports, entertainment, stocks, etc). There was a bell on the machine which would ring if there was a BIG story (e.g., the end of the world). That day, the bell rang. At first I didn’t know what was going on. I ran in and ripped away the copy. The pope, John Paul II, had been shot. I forget what programming was running at the time but, per protocol, I interrupted the show to read the news of the shooting. Afterwards another bell, the phone, rang all day.

Many, many things have happened since those bells and the ones heard this past Saturday. Yet, except for the one that follows, that’s my only real Pope Story.

April 2nd, 2005, at the end of Vespers, I announced to the gathered faithful that I was going with my family into Asheville, to the Basilica of St Lawrence Deacon & Martyr, to say a prayer for that Communion and for the repose of John Paul’s soul. I stated that I was not doing this in any official capacity, but felt I needed to. In addition to the five Huneycutts, two others also went. As the following day, the Third Sunday of Lent, was the Sunday of the Adoration of the Holy Cross, we had Carnations available for the Feast. I knew we had a few more than necessary, so I took one and placed it on a side altar at the basilica, stood silently in prayer for a few minutes, and left.

No, I’m not an ecumenist “rushing to embrace”. And I know I risk the ire and commentary of my brethren who have stronger views. But Pope John Paul II was a good man. May God rest his soul in peace, aid the Roman Catholic flock with a God-pleasing successor, allow us to the see the day when the Schism will cease — and grant you and yours long life.

From the Antiochian Archdiocese:

We join in mourning the loss of Pope John Paul II, the great leader of the Roman Catholic Church. At the same time we rejoice in his ministry, and the legacy of compassion that he leaves to the world. We bring to mind the teaching of St. Ignatius of Antioch in his exhortation to Polycarp, the Bishop of Smyrna on the role of the bishop:

Lift up all men, as the Lord lifts you; put up with all in love, as you actually do. Be diligent in unceasing prayers; ask for more understanding than you have; watch with a sleepless spirit. Speak to each individual after the example of God; bear the sickness of all, as a perfect athlete. Where the labor is greatest, the gain is great.(Ignatius to Polycarp 1:2-3)

It seems clear that Pope John Paul II, in his episcopacy, was true to this teaching. He touched many people of all races and religions by his example of caring, love, and compassion. He also served as a strong example of what it means to suffer and die with grace. He has “fought the good fight” (2 Timothy 4:7)

His Eminence Metropolitan PHILIP had met Pope John Paul II on two occasions and was impressed by his faithfulness, and holiness. Surely his soul is resting in peace and his memory is eternal.

From the Orthodox Church in America:

SYOSSET, NY [OCA Communications] On Saturday, April 2, 2005, His Beatitude, Metropolitan Herman, Primate of the Orthodox Church in America, sent letters of condolence to Angelo Cardinal Sodano, Vatican Secretary of State, and Walter Cardinal Kasper of the Pontifical Council for Promoting Christian Unity, upon learning of the death of Pope John Paul II.

“I greet you with brotherly love in Christ and extend the condolences of the Holy Synod of Bishops, Hierarchs, Clergy, Monastics, and Faithful of the Orthodox Church in America,” Metropolitan Herman wrote. “Throughout the many years of his service as spiritual leader of the Roman Catholic Church, he was a shining example of dedication to the episcopal ministry and to the high office to which he was called and a ‘good steward of the manifold grace of God’ [1 Peter 4:10].”

Metropolitan Herman also noted that, in word and deed, the late Pope “constantly reminded all humanity of our shared responsibility to defend the rights of the poor, the defenseless, and those who have no one to speak for them” and remained steadfast “in proclaiming the ‘Gospel of Life’ and in safeguarding the dignity and sanctity of life in all its stages.

“This, perhaps, will be his greatest legacy, not only to the faithful of the Roman Catholic Church, but also for all Christians and all people of good will,” the letter of condolence concluded.

Earlier in the week, upon learning of the Pope’s failing health, Metropolitan Herman sent a letter of concern to Cardinal Kasper.

During his lengthy pontificate, Pope John Paul II met with several hierarchs of the Orthodox Church in America in the Vatican and during his visits to North America.

From the Greek Archdiocese:

We participate in the sorrow of the Roman Catholic Church during this difficult time of the departure of Pope John Paul II, and we join the world in offering prayers knowing that he is now in the world of eternal rest.

The Pope, who began his papacy in October 1978, has guided the Roman Catholic Church through transforming years, remaining firm on traditional values while offering love, compassion, and forgiveness. He touched many people with his gentle manner and his openness to people of other religions.

During the tenure of Pope John Paul II, the relationship between the Roman Catholic Church and the Orthodox Church has improved significantly. In a most recent relevant event last November, Archbishop Demetrios, spiritual leader of 1.5 million Greek Orthodox Christians in America, had the opportunity to visit and be with the Pope in a special occasion at The Vatican. This was a ceremony during which the Pope, responding to the request of Ecumenical Patriarch Bartholomew, returned the Holy Relics of Saint John Chrysostom and Saint Gregory the Theologian, two of the most prominent Fathers of the undivided Church. The Holy Relics now rest at the Ecumenical Patriarchate in Constantinople.

We, as Orthodox Christians, will always remember, among other instances, this expression of a desire for reconciliation and unity as we pray for the repose of his soul.

QUESTION:

Today, I had a brief conversation with a work college about Easter. It stemmed from the question I asked him, “How was you Easter” — assuming he celebrated on the Gregorian date. He responded that he doesn’t celebrate “Easter” because it is based on pagan rituals. He proceded to show me literature on where he based his claims. He also said that the Resurrection is supposed to be celebrated continually, and not just on a one day of the year. So, should we, as Orthodox Christians, properly use the term “Easter” if it based on pagan rituals of the past?

ANSWER:

YOU WRITE: Today, I had a brief conversation with a work college about Easter. It stemmed from the question I asked him, “How was you Easter” — assuming he celebrated on the Gregorian date. He responded that he doesn’t celebrate “Easter” because it is based on pagan rituals. He proceded to show me literature on where he based his claims.

RESPONSE: He probably belongs to a so-called “Christian” sect — and there are a number of sects that use the term “Christian” but, in fact, have little in common with historic Christianity — that completely ignores the fact that historically, the Church since ancient times has celebrated the Resurrection of Christ — known to this day as “Pascha” among Orthodox Christians. Such sects are thoroughly ignorant of Church history. They confuse the contemporary use of the non-Christian term “Easter,” the secular “Easter symbols” — bunnies, chicks, and so on, none of which are found in Christian tradition, in the liturgical rites and hymns, etc. — and the like with the Tradition of the Church, which employs no such terminology or symbols. Meanwhile, the historic Tradition of the Church — and, frankly, the history of the Church itself — is completely ignored or denied, as if it never happened.

It is claimed — and it is not widely known that there is no solid consensus on this — that the word “Easter” is derived from the name of a pagan fertility goddess, “Estre.” Yet the Church, since ancient times, has referred to the celebration of the Resurrection as “Pascha,” the Greek/Hebrew for “Passover,” and not “Easter,” thereby emphasizing that the Resurrection is the fulfillment of the Old Testament Passover. Pascha is the New Testament Passover; Jesus Christ is the new Paschal Lamb Who sheds His blood, as did the OT paschal lamb, for the salvation of God’s People, that they might “pass over” from death to life, just as the OT faithful “passed over” from Egypt to the Promised Land. Hence, anyone even remotely aware of Christian history and doctrine is aware of the fact that the ancient celebration of Christ’s Resurrection is the completion and fulfillment of the OT Passover, and not a “Christianization” of pagan fertility rites and observances.

Unfortunately, in many cultures — including our own — the image of a bunny, rather than that of the victorious Christ, predominates, bearing no relationship whatsoever to the essence of Pascha; such secular symbols, however, surely do not define the Church’s Paschal celebration, nor do they indicate that they are “Church approved,” so to speak. Further, their presence is hardly a serious basis for accusing the Church of celebrating a “Christianized” version of some fertility rite or cult, as your friend would undoubtedly opine.

I might add that in some cases, we Orthodox Christians have done a poor job in proclaiming the essence of Pascha — the victory of the risen Savior.

How often do we find stories in the secular press or on TV which imply that the focus of Pascha for Orthodox Christians lies in colorful decorated eggs or in eating “traditional soup” made of lamb organs or in any number of garlic-laden sausages, with little or no mention of the Resurrection of Our Lord? [Let a member of the Jehovah Witness sect read such things, and is there any wonder that non-Orthodox individuals might wonder just what it is that we’re celebrating!!] It is crucial for Orthodox Christians to consider whether we in fact present to the world a clear picture concerning the celebration of Pascha, or whether we simply confirm for the misinformed and the detractor that we are merely continuing some pagan festival that has nothing to do with the risen Christ. In other words, we sometimes speak more of our beloved lamb and sausage and cheese recipes than of the “Lamb of God Who takes away the sins of the world” and Who brings us “from death to life, from earth to heaven.”

YOU WRITE: He also said that the Resurrection is supposed to be celebrated continually, and not just on a one day of the year.

RESPONSE: The Orthodox Church would agree that the Resurrection of Christ is something that is celebrated continually, as it is the very basis of our faith — and, in fact, we do this precisely each time we celebrate the Eucharist. Every Sunday we celebrate the Resurrection, as clearly noted in our hymnography. Saint Paul writes that if Christ is not raised from the dead, our teaching and preaching is a complete waste of time, a total delusion. At the same time, we participate in the death and resurrection of Christ through the ancient Paschal celebration — a celebration that in no way attempts to “duplicate” or “recreate” the original events, but which in a very real way are continuations of events that, given that they are beyond time and space, are continually happening. We do not remember “past events;” rather, we participate in that singular crucifixion, burial, and Resurrection of Christ that knows no end.

YOU WRITE: So, should we, as Orthodox Christians, properly use the term “Easter” if it based on pagan rituals of the past?

RESPONSE: As noted above, we celebrate “Pascha,” the New Passover, the victory of the new Paschal Lamb Who sheds His blood for the salvation of God’s People, and Who is not overcome by death and corruption. This celebration is not based on pagan rituals; it is based on that which is revealed to us in Scripture and celebrated by the Church since apostolic times in the Church’s Holy Tradition. Perhaps the term “Easter” is based on pagan terminology — hence it is appropriate for us to use the proper term, “Pascha” — but the eternal victory of Our Savior that we celebrate and in which we participate is hardly based on paganism.

Hope this helps.

In Christ,

Father John Matusiak, OCA Communications Director
Thanks to FWD from Fr Victor Potapov.

Ss Cyril & Methodius Pie

1 graham cracker crust
21 oz (1 1/2 pkg) firm silken tofu
1 cup vegan chocolate chips, or dark chocolate, melted (in microwave: give 1 min, stir, then +10 sec, stir, +10 sec, till melted)

1 pkg (4 serving size) INSTANT chocolate pudding mix
1 ripe banana (optional)
3/4 c. peanut butter

In a food processor or with electric mixer, blend tofu, melted chocolate, pudding mix, and peanut butter for at least 1 full minute or until nice and creamy. Line pie crust with sliced ripe banana, if desired. Pour tofu mixture into crust. Chill for at least 2 hours.

Very rich. Cut pie into 12 slices. Oh my.

Rev. Fr. George Kevorkian

The historical origin of April Fool’s day actually deals with a very serious subject – the introduction of a new calendar. Ancient cultures as varied as the Romans and the Hindus had celebrated New Year’s Day on April 1, which is closely related to the start of Spring. In medieval times, much of Europe celebrated New Year’s Day on March 25th, the Feast of the Annunciation. In 1582, Pope Gregory ordered a new calendar, which has come to be known as the Gregorian Calendar to replace the older Julian Calendar. This new calendar called for New Year’s Day to be celebrated on January 1, instead of April 1. Many countries, however, resisted the change for centuries. Those who had accepted the change began to refer to the resisters as “fools” and would send them on fools errands, or try to trick them. In 1752, Great Britain finally adopted the Gregorian Calendar, but retained April 1 as a day for trickery.

As Orthodox Christians we are called to become fools to the things of this world, as a means of drawing closer to the things of God. We read in the teachings of St. Paul:

“Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God.” (1 Corinthians 3:18-19)

There is much “wisdom” in this world that we would be very wise to ignore. It may appear to be true, and even seductive, but this earthly wisdom denies God. Our only measure of true wisdom must be found in Christ, and we can only truly approach Him to the extent that we abandon the wisdom of this world that is in opposition to Him. It is in this sense that St. Paul calls us to become fools to this world, so that we may become wise to the things of God.

The Orthodox Church commemorates many Saints who took up the ascetic struggle of being “fools-for-Christ”. Two of the notable Saints are Andrew, Fool-for Christ-sake, and Basil, Fool-for-Christ-sake of Moscow. Both of these wonderful people led their lives appearing to be “insane” to the world as a means of putting aside the things of this world for the sake of drawing nearer to Christ. They wandered the streets of their cities hungry and half-naked so that they appeared to the world as outcasts. But in their “insanity” to this world, they became a consolation to others, and were given the gifts of prophecy and discernment.

It is especially relevant that this secular day of “April Fools” comes during the Orthodox Great Fast. In this Holy Season, we are called to turn away from the many distractions of the world, and to turn toward God. It is in this turning away from the distractions of the world that we indeed are called to become fools.

Taken from the Antiochian Orthodox webpage.